Since the advent of the Book of Mormon in 1830, interested observers and believers have proposed various theories regarding its development, origin, and possible historical significance and setting. The purpose of this article is not to propose a theory regarding these issues, but rather to analyze certain claims associated with one theory in particular in the context of what Mesoamerican scholars now know about ancient Mesoamerica during the Book of Mormon time period.

Although it may be surprising to Joseph Smith and other church leaders, as well as to the majority of current LDS believers, modern Book of Mormon scholars insist that the Book of Mormon is actually the story of a relatively small group of Israelites who were immediately subsumed within a larger, pre-existing, native Mesoamerican population. In addition, the entire story of the Book of Mormon occurred within a small 500-mile radius within Mesoamerica. Even the Hill Cumorah, where Joseph Smith obtained the gold plates, is not really the same Hill Cumorah mentioned in the text. Although the Israelites/Christians were immediately genetically and culturally subsumed within the larger native population, they were elite rulers of the cities in which they lived, despite the fact that they practiced a religion quite alien to the natives. In the modern world, where religion is often separated, to varying degrees, from governmental functions, this does not seem to strain credulity. However, in ancient Mesoamerica, religion and government were one seamless whole, so each group of natives that agreed to Nephite leadership would also have been agreeing to the Nephite religion, or at the very least an abdication of their former religion along with the governmental associations.

The problems with this theory are numerous. I cannot possibly address all of them, but rather intend to focus on a few that interest me in particular. But the first question to be answered is why modern Book of Mormon scholarship insists on this interpretation to begin with, when it seems so contrary to the face value of the text itself. The answer is simply that they have been forced into this corner, not only by modern science but also by the inconsistencies within the text itself, which have been noted almost since its inception. Of course these inconsistencies could readily be explained by understanding the Book of Mormon as a work of fiction written by a nineteenth century American, but Book of Mormon scholars often approach the topic with the a priori acceptance of the theory that the Book of Mormon is an ancient text as Joseph Smith claimed. Therefore, a theory must be constructed that allows for this final determination, regardless of how it strains or even insults the actual text or Mesoamerican history itself. When such a priori determinations are fixed before the analysis of available data, this is a sign of pseudoscience.

I have no argument with people who revere the Book of Mormon as a spiritual text, just as I have no problem with people who revere the Bible or the Koran as a spiritual text. I have a problem with believers who insist the Book of Mormon is an ancient Mesoamerican text when such a claim requires distorting and misleading statements about both the content of the Book of Mormon, and most especially, about Mesoamerican history. Engaging in such anachronistic back-reading truly does turn history into Voltaire’s “pack of tricks played by the living on the dead.”

Mormons, as a people, honor their ancestors. I would like to see them honor the ancestors of Mesoamerica, as well.

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